Ngati Haua Deed of Settlement - Terabyte Interactive

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NGĀTI HAUĀ DEED OF SETTLEMENT2: HISTORICAL ACCOUNT2.8 The mission station was abandoned in 1836 and the area, which included severalsignificant Ngāti Hauā settlements, was instead visited regularly from Te Papa andelsewhere. In the 1840s Ngāti Hauā disputed an attempt by the Church MissionarySociety to survey an area estimated at 30 acres encompassing the abandoned site.Eventually the land reverted to Māori ownership.THE TREATY OF WAITANGI2.9 In January 1840 Lieutenant-Governor William Hobson proclaimed that only land titlesderived from the Crown would be recognised, and all private claims to lands acquiredfrom Māori before 14 January 1840 could only be validated by a grant from the Crownfollowing an inquiry by commissioners specially appointed for the purpose . Henceforth,the Crown alone would be able to purchase Māori land.2.10 A number of old land claims in respect of the Piako and Waikato districts were filed withthe Land Claims Commission after 1840. However, many of these claims were eitherwithdrawn or disallowed and the impact of the process on Ngāti Hauā was not large.2.11 The Treaty of Waitangi was never brought to Ngāti Hauā’s rohe for consideration by theiwi. However, two members of Ngāti Hauā signed an English-language version of theTreaty at Waikato Heads in late March or early April 1840. In 1861, a senior NgātiHauā rangatira complained that Crown officials had only sought consent for the Treatyof Waitangi among a small number of chiefs. He also objected to Crown officialshaving stimulated interest among chiefs by offering blankets as presents to those whosigned.WIREMU TAMEHANA TARAPIPIPI TE WAHAROA2.12 Te Waharoa died in September 1838. His son, Tarapipipi, who later adopted theChristian name Wiremu Tamehana, was drawn towards the missionaries, becomingone of the first Ngāti Hauā converts to be baptised at Tauranga in 1839. At about thistime, Wiremu Tamehana oversaw the construction of a new Christian pā at Te Tapiri,where about 300 members of Ngāti Hauā were living by 1839.2.13 Under the leadership of Wiremu Tamehana, Ngāti Hauā hosted several large hakaribetween 1845 and 1846 in an effort to establish peace with neighbouring iwi. Theyoung rangatira’s peacemaking efforts cemented his leadership role within Ngāti Hauā.2.14 In 1846 Wiremu Tamehana commenced construction of a new Christian pā at Peria.Over the next two decades Peria became a hub of economic activity. When GovernorGrey visited the district in 1849 he was asked for assistance with securing a millwright,as well as a site in Auckland where Ngāti Hauā could trade their produce. Producebound for Auckland was taken by cart-road to the Waihou and Piako Rivers thentransported by canoe to the Hauraki Gulf, and finally shipped by Māori schooners or insummer large canoes across the sea to Auckland.2.15 A flour mill had been constructed by 1853, enabling Ngāti Hauā to participate in theeconomic boom which saw flour exported to Australia and North America during thatdecade. A visitor to Peria in 1856 later recalled that wheat, maize, kumara andpotatoes were all under cultivation. The settlement included a church, school (includingboarding facilities for up to 100 children), flour mill, post office, and whare rūnanga.Wiremu Tamehana also oversaw the establishment of a code of laws administered bythe rūnanga at Peria. The rūnanga was guided by a mixture of the TenCommandments and Māori custom.11
NGĀTI HAUĀ DEED OF SETTLEMENT2: HISTORICAL ACCOUNT2.16 In 1863 large crops of wheat were also being cultivated at the Ngāti Hauā settlement ofTamahere. Ngāti Hauā also grazed cattle, horses, and sheep over the surroundingHorotiu plains.EMERGENCE OF THE KIINGITANGA2.17 The New Zealand Constitution Act passed by the British Parliament in 1852 providedNew Zealand with a system of representative government. The vote was given to allmen over 21 years of age who owned or rented property of a certain minimum valuewhich was held under a Crown title. However, because most Māori land at this timewas in customary tenure, in practice relatively few Māori men were eligible to vote forthe General Assembly that first met in 1854. Although section 71 of the New ZealandConstitution Act provided a mechanism for districts to be proclaimed, within whichMāori custom and law could be given a level of official recognition, this provision wasnever used, despite repeated requests from Māori for this.2.18 The idea of a Māori King was discussed at many hui in the North Island during the early1850s. Wiremu Tamehana soon became convinced of the need for change. Inparticular, he wanted Māori to have a dominant voice in the development andimplementation of policies for the governance of their own communities and controlover the provision of land to European settlers. Tamehana’s efforts to engage with theCrown on issues of Māori governance left him dissatisfied. Having been rebuffed by aCrown official on a trip to Auckland to see the governor, the rangatira subsequentlydeclared “We [Māori] are treated as dogs - I will not go again.”2.19 In 1857 Wiremu Tamehana was instrumental in establishing Pōtatau Te Wherowheroas the first Māori King. On 21 February 1857, Tamehana sent a letter to all of theWaikato tribes announcing ‘the agreement of Ngatihaua for Potatau to be King of NewZealand.’2.20 In May 1857 a meeting of Waikato tribes was held at Paetai, near Rangiriri. Overseveral days, supporters and opponents of the King movement debated its merits.Wiremu Tamehana argued a King would be better able to provide order and laws thanthe Governor, who he considered intervened when Europeans were involved but didnothing to resolve conflict between Māori. Paora Te Ahura of Ngāti Hauā also felt theGovernor had been ineffective in providing order. He did not see why Māori should nothave their own King and he did not see the King as standing in opposition to theQueen. “Why should the Queen be angry? We shall be in alliance with her, andfriendship will be preserved.”2.21 Wiremu Tamehana’s instrumental role in the establishment of the Kīngitanga saw himdubbed as ‘the King maker’ in some European circles. Ngāti Hauā use the termTangata Whakawahi Kīngi. In his role as Tangata Whakawahi Kīngi, WiremuTamehana placed a Bible on the head of Pōtatau, recited scripture and anointed him asKing. The role of Tangata Whakawahi Kīngi later passed down to Wiremu Tamehana’sson, Tupu Taingakawa, who also became Tumuaki of the Kīngitanga. Ngāti Hauāconsider that the hereditary Tumuaki position, encompassing the role of TangataWhakawahi Kīngi, continues to be passed down through the descendants of WiremuTamehana today. Ngāti Hauā maintain that the Tumuakitanga forms an essential partof the Kīngitanga, as without the Tumuaki there would be no King.REACTIONS TO THE KĪNGITANGA2.22 The Kīngitanga initially drew a range of reactions and responses from Europeans .Some politicians and officials urged the Governor to recognise the King movement12
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